Pieper, Josef (Over 1,800 results)

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Paperback. Condition: Good. In The Christian Idea of Man Josef Pieper brings off an extraordinary feat. He acknowledges that whoever introduces the theme of ?virtue? and ?the virtues? can expect to be met with a smile ? of various shades of condescension. He then proceeds to single out ?prudence? as the fundamental virtue on which the other cardinal virtues are based. In defining it, he does away with the shallow connotations which have debased it in modern times. Similarly, he manages to divest it of all traces of ?moralism,? which, to a large extent has become identified with the Christian idea of virtue and has made it fall into general disrepute.       For Pieper, prudence is fundamentally based on a clear perception of reality ? of things as they are ? and the prudent person is the one who acts in accordance with this perception. It has nothing to do with knowing how to avoid decisions which might be to one?s disadvantage. Similarly, justice, which is based on prudence, involves acting toward other persons according to one?s perception of the truth of the circumstances ? again, a perception of things ?as they are.? This is not a reference to any ?status quo,? but to the reality as constituted by the Creator.       In referring to courage [fortitude], Pieper discusses the overcoming of fear. This does not imply having no fear but, precisely, overcoming it. With regard to the fundamental fear of death, Pieper rejects the approaches which contend that there is nothing to fear in death. On the contrary, there is everything to fear in death: it concerns the question of possible absolute annihilation!  Here Pieper introduces the consideration of the ?theological? virtues of faith, hope, and love [charity]. When confronted with the question of possible annihilation, the Christian?s faith is paramount. Belief in God lets him confront danger and overcome even the most radical fear ? through hope in God.       His love of God does not wipe out fear but gives him courage.       Moderation is seen as the last in the hierarchy of the cardinal virtues. Through its manifestation, in recent Christian thinking, with chastity and abstinence, it became in the Christian mind the most prominent characteristic of the Christian idea of man and one that dominated everything else. It has been reduced to the status of the most private of the virtues and is combined with a moralistic conception of the good. Pieper?s analysis of moderation shows how this virtue needs to be rethought, although, even then, it will remain the last in the hierarchy of virtues.…

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Paperback. Condition: Good. Josef Pieper's account of the centrality and meaning of the virtues is a needed primer to teach us exactly the meaning and relationship of the virtues and how they relate to the faith and its own special virtues. Pieper's attention is ever to the particular virtue, its precise meaning, and to its contribution to the wholeness that constituted an ordered, active, and truthful human life. No better brief account of the virtues can be found. Pieper has long instructed us in these realities that need to be made operative in each life as it touches all else 'that is', as Pieper himself often puts it. -James V. Schall, S.J., Georgetown University A fine and thought provoking examination of the relationship between the mind, heart, and moral life of the human person. -John Cardinal O'Connor, Archbishop of New York Pieper's sentences are admirably constructed and his ideas are expressed with maximum clarity. He restores to philosophy what common sense obstinately tells us ought to be found there: wisdom and insight. -T. S. Eliot.…

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Paperback. Condition: Good. A single theme runs through the three essays on St. Thomas gather in this book. It is the theme of mystery or, more exactly, the response of the searching human intellect to the fact of mystery. Both the fact and the response are suggested in a short biography of St. Thomas that forms the first essay and are then sketched out in detail by a presentation of the negative element in his philosophy. The third essay shows that contemporary Existentialism is in basic agreement with the philosophia perennis on this fundamental element of philosophical thinking. …

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Paperback. Condition: Good. In The Christian Idea of Man Josef Pieper brings off an extraordinary feat. He acknowledges that whoever introduces the theme of ?virtue? and ?the virtues? can expect to be met with a smile ? of various shades of condescension. He then proceeds to single out ?prudence? as the fundamental virtue on which the other cardinal virtues are based. In defining it, he does away with the shallow connotations which have debased it in modern times. Similarly, he manages to divest it of all traces of ?moralism,? which, to a large extent has become identified with the Christian idea of virtue and has made it fall into general disrepute.       For Pieper, prudence is fundamentally based on a clear perception of reality ? of things as they are ? and the prudent person is the one who acts in accordance with this perception. It has nothing to do with knowing how to avoid decisions which might be to one?s disadvantage. Similarly, justice, which is based on prudence, involves acting toward other persons according to one?s perception of the truth of the circumstances ? again, a perception of things ?as they are.? This is not a reference to any ?status quo,? but to the reality as constituted by the Creator.       In referring to courage [fortitude], Pieper discusses the overcoming of fear. This does not imply having no fear but, precisely, overcoming it. With regard to the fundamental fear of death, Pieper rejects the approaches which contend that there is nothing to fear in death. On the contrary, there is everything to fear in death: it concerns the question of possible absolute annihilation!  Here Pieper introduces the consideration of the ?theological? virtues of faith, hope, and love [charity]. When confronted with the question of possible annihilation, the Christian?s faith is paramount. Belief in God lets him confront danger and overcome even the most radical fear ? through hope in God.       His love of God does not wipe out fear but gives him courage.       Moderation is seen as the last in the hierarchy of the cardinal virtues. Through its manifestation, in recent Christian thinking, with chastity and abstinence, it became in the Christian mind the most prominent characteristic of the Christian idea of man and one that dominated everything else. It has been reduced to the status of the most private of the virtues and is combined with a moralistic conception of the good. Pieper?s analysis of moderation shows how this virtue needs to be rethought, although, even then, it will remain the last in the hierarchy of virtues.…

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Paperback. Condition: Very Good. During the last months of the war, Josef Pieper saw the realization of a long-cherished plan to escape from the ?lethal chaos? that was the Germany of that time, ?plucked,? he writes, ?as was Habakkuk, by the hair of his head . . . to be planted into a realm of the most peaceful seclusion, whose borders and exists were, of course, controlled by armed sentries.? There he made contact with a friend close-by, who possessed an amazing library, and Pieper hit upon the idea of reading the letters of Goethe from that library. Soon, however, he decided to read the entire Weimar edition of fifty volumes, which were brought to him in sequence, two or three at a time.The richness of this life revealing itself over a period of more than sixty years appeared before my gaze in its truly overpowering magnificence, which almost shattered my powers of comprehension ? confined, as they had been, to the most immediate and pressing concerns. What a passionate focus on reality in all its forms, what an undying quest to chase down all that is in the world, what strength to affirm life, what ability to take part in it, what vehemence in the way he showed his dedication to it! Of course, too, what ability to limit himself to what was appropriate; what firm control in inhibiting what was purely aimless; what religious respect for the truth of being! I could not overcome my astonishment; and the prisoner entered a world without borders, a world in which the fact of being in prison was of absolutely no significance.    But no matter how many astonishing things I saw in these unforgettable weeks of undisturbed inner focus, nothing was more surprising or unexpected than this: to realize how much of what was peculiar to this life occurred in carefully preserved seclusion; how much the seemingly communicative man who carried on a world-wide correspondence still never wanted to expose in words the core of his existence.    It was precisely in the seclusion, the limitation, the silence of Goethe that made the strongest impact on Pieper. Here was modern Germany?s quintessential conversationalist intellectual, but the strength of his words came from the restraint behind them, even to the point of purposeful forgetting:The culmination is when the eighty-year-old sees forgetting not as a convulsive refusal to think of things, but as what could almost be termed a physiological process of simple forgetting as a function of life. He praises as ?a great gift of the gods? . . . ?the ethereal stream of forgetfulness? which he ?was always able to value, to use, and to heighten.?    However manifold the forms of this silence and of their unconscious roots and conscious motives may have been, is it not always the possibility of hearing, the possibility of a purer perception of reality that is aimed at? And so, is not Goethe?s type of silence above all the silence of one who listens? . . .    This listening silence is much deeper than the mere refraining from words and speech in human intercourse. It means a stillness, which, like a breath, has penetrated into the inmost chamber of one?s own soul. It is meant, in the Goethean ?maxim,? to ?deny myself as much as possible and to take up the object into myself as purely as it is possible to do.? . . .    The meaning of being silent is hearing ? a hearing in which the simplicity of the receptive gaze at things is like the naturalness, simplicity, and purity of one receiving a confidence, the reality of which is creatura, God?s creation. And insofar as Goethe?s silence is in this sense a hearing silence, to that extent it has the status of the model and paradigm ? however much, in individual instances, reservations and criticism are justified. One could remain circumspectly silent about this exemplariness after the heroic nihilism of our age has proclaimed the attitude of the knower to be by no means that of a silent listener but rather as that of self-affirmation over against being: insight and knowledge are naked defiance, th.…

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Paperback. Condition: Good. Josef Pieper's account of the centrality and meaning of the virtues is a needed primer to teach us exactly the meaning and relationship of the virtues and how they relate to the faith and its own special virtues. Pieper's attention is ever to the particular virtue, its precise meaning, and to its contribution to the wholeness that constituted an ordered, active, and truthful human life. No better brief account of the virtues can be found. Pieper has long instructed us in these realities that need to be made operative in each life as it touches all else 'that is', as Pieper himself often puts it. -James V. Schall, S.J., Georgetown University A fine and thought provoking examination of the relationship between the mind, heart, and moral life of the human person. -John Cardinal O'Connor, Archbishop of New York Pieper's sentences are admirably constructed and his ideas are expressed with maximum clarity. He restores to philosophy what common sense obstinately tells us ought to be found there: wisdom and insight. -T. S. Eliot.…

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Paperback. Condition: Very Good. 1. It's a well-cared-for item that has seen limited use. The item may show minor signs of wear. All the text is legible, with all pages included. It may have slight markings and/or highlighting.

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